Ethnobotanical Study of Plant in Historical-Religious Tourism Area and the Sacred Place at Sumenep, Madura

Eva Kristinawati Putri1)*, Ahmad Bashri1) 1)Biology Department, Faculty of Mathematics and Natural Sciences, Universitas Negeri Surabaya, Jl. Ketintang, Surabaya, East Java, Indonesia *) Correspondence email: [email protected]

ABSTRACT

An ethnobotanical study in the Sumenep regency of Madura island has been carried out by observing nine locations, including the historical-religious tourism area and sacred places. This article described plant diversity, use value associated with local knowledge, and socio-cultural value associated with local wisdom. Totally 35 respondents were interviewed consist of primary respondents from each research area and typical respondents. Totally 31 plant species were found in study sites, covering cultivated and socio-cultural plants. Plant diversity was related to role of the location where they took place. Sumenep Palace, the main tourism area located in the center of town, reached the highest diversity of two socio-cultural and 18 cultivated plants as its domestication efforts to attract visitors. Ficus benjamina had the highest socio-cultural values as a usual dwelling for spirits and used to place some offerings, accelerate fortune and specific occasions. The local wisdom of Sumenep people directly related to how these plants can provide benefits, such as Manilkara kauki and Morinda citrifolia which were valuable as socio-cultural plants and fruit trees at once. Ficus benjamina which were valuable as socio-cultural plants related to local wisdom indirectly.

Keywords: ethnobotany, conservation, historical tourism area, religious tourism area, the sacred place

Studi Etnobotani Tanaman di Kawasan Wisata Sejarah-Religi dan Tempat Keramat di Sumenep, Madura

Eva Kristinawati Putri1)*, Ahmad Bashri1) 1)Jurusan Biologi, Fakultas Matematika dan Ilmu Pengetahuan Alam, Universitas Negeri Surabaya, Jl. Ketintang Gedung C3, Surabaya, Jawa Timur, Indonesia *)Alamat korespondensi : [email protected]

ABSTRAK

Studi etnobotani dilakukan pada sembilan lokasi bernilai historis, wisata religi dan keramat di Kabupaten Sumenep, Madura. Artikel ini mendeskripsikan keragaman tumbuhan, kaitan nilai penting dan pengetahuan lokal, serta kaitan nilai sosial budaya dan kearifan lokal. Wawancara dilakukan pada 35 responden yang terdiri dari responden utama di setiap area dan responden umum. Tercatat sejumlah 31 jenis tumbuhan meliputi tumbuhan budidaya dan tumbuhan bernilai sosial budaya. Penelitian ini menunjukkan bahwa keragaman tumbuhan terkait era dengan klasifikasi tempat tumbuhnya. Keraton Sumenep, wisata utama di tengah kota, memiliki keragaman tertinggi. Dua tumbuhan bernilai sosial budaya dan 18 tumbuhan budidaya yang memperindah lokasi tersebut untuk menarik wisatawan. Ficus benjamina memiliki nilai sosial budaya tertinggi yang dipercaya sebagai tempat tinggal makhluk halus, meletakkan sesaji, dipercaya dapat meningkatkan keberuntungan dan tujuan tertentu lainnya. Kearifan lokal masyarakat Sumenep terhadap suatu tumbuhan berkaitan dengan pemanfaatannya secara langsung, seperti Manilkara kauki dan Morinda citrifolia yang bernilai sosial budaya sekaligus dikenal sebagai pohon buah- buahan. Ficus benjamina yang hanya bernilai sosial budaya berkaitan dengan kearifan lokal secara tidak langsung.

Kata kunci: etnobotani, konservasi, wisata sejarah, wisata religious, tempat keramat

Biotropika: Journal of Tropical Biology | Vol. 7 No. 3 | 2019 102

INTRODUCTION considering this potency has never been revealed before. Hence, this research was undertaken in During the last two decades, conservation historical-religious tourism areas and sacred science is one of the areas that closely related to places of Sumenep to explore, to make a list of ethnobiological data [1]. Ethnobiologist should plant diversity, and to describe its importance be concerned with plant diversity and its level with the purposes to give information about conservation efforts in order to know how a use-value, socio-cultural value, including the plant does supports the communities among awareness of further conservation. them. Medicinal plants are the most researched topic in ethnobotany followed by edible plants METHODS [2]. This study also revealed that ethnobotanical studies related to history are studied Study location. Sumenep is one of four infrequently. regencies in Madura islands located in East Java, Historical, religious and sacred places play Indonesia (7° 1' 27.3" S, 113° 53' 24.74" E). an essential role in the ethnobotanical study. Sumenep consists of the east part of Madura and Local communities tend to protect these areas some islands such as Talango, Gili Genting, Gili and maintained their natural biodiversity as an Iyang, Giliraja, Sapudi and some other small indirect effort of cultural conservation [3, 4]. islands (Figure 1). We conducted the study in Some sacred plants, including the rare ones, Sumenep city, Kalianget and Talango island were protected in the religious place in India, which known for the historical and religious Tibet, Tanzania and some sacred places tourism area including historical and religious throughout the world [3,4,5,6,7]. The utilisation tourism areas and sacred places. Sumenep is the and its cultural values are kept over generations. capital city of Sumenep Regency. Kalianget is Sumenep is known for the potency of the eastern part of Madura, which opposite historical and religious tourism areas, especially Talango island. as the base entry of Islam into Madura [8]. However, ethnobotanical study for Sumenep

Figure 1. Map of the study area. The numbering order of each area according to Table 1

Biotropika: Journal of Tropical Biology | Vol. 7 No. 3 | 2019 103

Data collections. Historical and religious having spiritual value or myth background and tourism areas, as well as the sacred places were used for specific intentions. determined as informed by key respondents Group 1: cultivated plants. A total of 25 selected by both purposive and snowball species belonging to 24 genera and 19 families samplings. The elders or caretakers and local categorised into cultivated plants. Most of this respondents were interviewed for knowing local group were ornamental plants, a totally of 11 knowledge and local wisdom. The interview was species belonging to 11 genera and families. carried out using open-ended questions. Nine They were exclusively planted to beautify and locations were observed, and 34 respondents attract more visitors. Fruit plants consist of nine were interviewed. Documentations including species belonging to eight genera and seven photographs, local name, and herbarium sheets families. Most of them were tropical fruits. were collected for identification and describe the Shading plants reached the smallest proportion diversity of plants. by five species belonging to five genera and Data Analysis. Plants, especially shrubs three families. Out of nine observed locations, and trees, were determined their scientific name cultivated plants only found in four locations. at the rank of species and family. These data Figure 2A showed that Sumenep palace, which used to describe plant diversity, plant categorised as a historical tourism area, reached categorisation, plant distribution, and the the most significant number of cultivated plants relevancy with domestication. The collected data by a score of 58%. Asta Sayyid Munfar, which from the interview were transcribed, coded and categorised as a sacred place, got the smallest by categorised. The benefits of socio-cultural plants a score of 3%. were analysed using use-value. Use-value Annonaceae, Apocynaceae, Arecaceae, and described how important is a plant in supporting Fabaceae had the highest representation of the life of communities by quantifying local cultivated plants (three species each) followed knowledge even without using the plant directly by members of Sapotaceae and Moraceae (two [9]. The use-value scored by ΣUi/n, where Ui = species each), while the remaining 13 families the number of uses mentioned by the informant were represented by one species each (Table 1). for a given species and n = the total number of Plumeria acuminata was the most often seen informants [10]. However, we believe that the species seen in three locations, followed by level of usage plays a vital role in conservation Casuarina equisetifolia, Chrysalidocarpus efforts. Hence, we accessed three additional lutescens, and Manilkara kauki which seen in parameters, namely the level of usage, the level two locations, while the remaining species were of socio-cultural value, and level of conservation seen in 1 location each. awareness. These parameters counted using the Table 1 revealed that each species had Likert scale ranged from none/do not know till unspecific usage, even by plant categorisation. actively contributed (scored by 0-2). The For example, Azadirachta indica in Asta Yusuf average index was obtained from the total used as shading plant, but people in Asta Gumuk number of scores obtained for each category, and Asta Konengan said these species belong to then divided by the number of respondents. socio-cultural plant. The same case found in Manilkara kauki and M. zapota, which used as RESULTS AND DISCUSSION fruit plants in some areas but categorised as a socio-cultural plant in another area. Only Totally, 31 plant species found in nine Lagerstroemia speciosa in Sumenep palace that observed areas belonging to 30 genera and 21 was believed can be used to getting offspring, families. The data presented in a tabular form while the another tree of this species has no used (Table 1) highlighting their location, local name, for this intention (Table 2). This species was scientific name, family, and plant usage. All of known as a male and female tree and had a these plants have four terms of usage: socio- structure similar to human genitals as the name cultural plants, fruit plants, ornamental plants suggests (Figure 3). The tree if scratched in the and shading plants. They could be categorised "sex" part then boiled with water and drunk into two groups, namely cultivated and socio- believed in providing offspring for the expecting cultural plants. Cultivated plants included fruit, couples. The same species in other places did ornamental and shading tree. It could be used as not have the same efficacy. an indication of domestication level. Socio- cultural plants called for non-cultivated-plants,

Biotropika: Journal of Tropical Biology | Vol. 7 No. 3 | 2019 104

Table 1. Plant list and the usage No Category / Location Local name Scientific name (family) Plant usage A Historical tourism area (purposive sampling) 1 Sumenep Palace 1. Bungur Lagerstroemia speciosa (Lythraceae) socio-cultural plant 2. Beringin Ficus benjamina (Moraceae) socio-cultural plant 3. Mangga Mangifera indica (Anacardiaceae) fruit plant 4. Belimbing Averrhoa carambola (Oxalidaceae) fruit plant 5. Sawo kecik Manilkara kauki (Sapotaceae) fruit plant 6. Sawo manila Manilkara zapota (Sapotaceae) fruit plant 7. Delima Punica granatum (Lythraceae) fruit plant 8. Sukun Artocarpus communis (Moraceae) fruit plant 9. Siwalan Borassus flabelliber (Moraceae) fruit plant 10. Palem kuning Chrysalidocarpus lutescencs (Arecaceae) ornamental plant 11. Palem putri Veitchia merillii (Arecaceae) ornamental plant 12. Sikas Cycas rumphii (Cycadaceae) ornamental plant 13. Kamboja Plumeria acuminata (Apocynaceae) ornamental plant 14. Cemara udang Casuarina equisetifolia (Casuarinaceae) ornamental plant bonsai 15. Norfolk pine Araucaria heterophylla (Araucariaceae) ornamental plant 16. Puring Codiaeum variegatum (Euphorbiaceae) ornamental plant 17. Tabebuya kuning Tabebuia chrysantha (Bignoniaceae) ornamental plant 18. Glodokan tiang Polyalthia longifolia (Annonaceae) ornamental plant 19. Bogenvil Bougainvillea spectabilis (Nyctaginaceae) ornamental plant 20. Dracaena sp. Dracaena sp. (Asparagaceae) ornamental plant 2 Warehouse complex of Trembesi Albizia saman (Fabaceae) socio-cultural plant PT Garam Kalianget

B Religious tourism area (purposive sampling) 3 Asta Tinggi Sawo kecik Manilkara kauki (Sapotaceae) socio-cultural plant 4 Asta Yusuf 1. Randu alas Bombax ceiba (Malvaceae) socio-cultural plant 2. Jambu air Eugenia aquea (Myrtaceae) fruit plant 3. Kamboja Plumeria acuminata (Apocynaceae) ornamental plant 4. Mimba Azadirachta indica(Meliaceae) shading plant 5. Asam Tamarindus indica (Fabaceae) shading plant C Sacred places(snowball sampling) 5 Asta Gumuk 1. Mimba Azadirachta indica(Meliaceae) socio-cultural plant 2. Mengkudu Morinda citrifolia(Rubiaceae) socio-cultural plant 3. Sawo kecik Manilkara kauki (Sapotaceae) fruit plant 4. Srikaya Annona squamosa (Annonaceae) fruit plant 5. Palem kuning Chrysalidocarpus lutescencs (Arecaceae) ornamental plant 6. Cemara udang Casuarina equisetifolia (Casuarinaceae) ornamental plant 7. Glodokan tiang Polyalthia longifolia (Annonaceae) ornamental plant 8. Keres Muntingia calabura (Muntingiaceae) shading plant 9. Trembesi Albizia saman (Fabaceae) shading plant 10. Akasia Acacia sp. (Fabaceae) shading plant 6 Asta Sayyid Munfar 1. Sawo manila Manilkara zapota (Sapotaceae) socio-cultural plant 2. Kalompang Sterculia foetida(Sterculiaceae) socio-cultural plant 3. Randu alas Bombax ceiba (Malvaceae) socio-cultural plant 4. Kamboja Plumeria acuminata (Apocynaceae) ornamental plant 7 The grave of Mbah Beringin Ficus benjamina(Moraceae) socio-cultural plant Putri RA Anggraini 8 Asta Konengan 1. Mimba Azadirachta indica(Meliaceae) socio-cultural plant 2. Kosambhi Schleichera oleosa(Sapindaceae) socio-cultural plant 9 Asta Bujuk Kpala Kalompang Sterculia foetida(Sterculiaceae) socio-cultural plant Perang Raden Mas Cokro Winoto

Biotropika: Journal of Tropical Biology | Vol. 7 No. 3 | 2019 105

A B

C

Figure 2. Plant proportion. [A] cultivated plants; [B] socio-cultural plants; [C] overall plants

Among three categories of location, Sterculia foetida found in two areas as a socio- Sumenep palace as a historical tourism area cultural plant. Sapotaceae had two species of reached the highest diversity, especially for socio-cultural plant, and they were Manilkara cultivated plants. On the contrary, the sacred kauki and M. zapota. place has less plant diversity, which is Figure 2C showed the percentage of all dominated by socio-cultural plants. plant categories for each location. Sumenep Sumenep palace has two socio-cultural Palace, one of the historical tourism area, got the plants and 18 cultivated plants. The ratio highest diversity by a score of 20.45% (20 indicated the efforts of domestication related to species). Asta Gumuk, one of a sacred place, got its position as the main tourist object in the second rank by a score of 10.22% (10 Sumenep. Its location in the city center made species), a half percentage from Sumenep this place easy to reach by domestic and foreign palace. tourists. Cultivated plants were beautifully As per belief, socio-cultural plants were designed to attract more visitors. Plant diversity considered as a sacred tree, having some natural is one of the biggest assets that can interest power or related to some myth background tourist [11]. It can make tourist feel a relaxed (Table 2). Ficus benjamina and Bombax ceiba atmosphere, especially for the tourist that reached the highest use-value including usual usually live by buildings towering among them benefit and socio-culture value. [12]. Table 3 showed that Manilkara kauki and Group 2 socio-cultural plants. A total of ten Morindacitrifolia got the highest level of species belonging to nine genera and nine conservation awareness, by a score of 2 and 1.5, families categorized into socio-cultural plants. respectively. Both of them have a relatively high Asta Sayyid Munfar, which categorised as a average index, not only for the level of socio- sacred place, reached the highest percentage of cultural value (0.5) but also for the level of socio-cultural representation by a score of usage (1.75 and 1.5, respectively). They could 3.22% followed by Asta Gumuk, Asta be used as fruit plants or medicinal plants. Konengan and Sumenep palace by a score of Moreover, this plant does not require large areas 2.14%, while the remaining locations were under cultivation. Therefore, respondents said represented by 1.7% (Figure 2B). Azadirachta that they agreed to make the effort reproduction indica, Bombax ceiba, Ficus benjamina, and or preservation if given the seed of these plants.

Biotropika: Journal of Tropical Biology | Vol. 7 No. 3 | 2019 106

Table 2. Benefits and use-value of socio-cultural plants. No Scientific Names Location Socio-cultural value Benefit Use Value (Family) (n = 35) 1 Lagerstroemia speciosa Sumenep Getting offspring by touching Fertility medicine 0.4 (Lythraceae) palace or shaving-drinking the “genital” part 2 Ficus benjamina Sumenep Dwelling for spirits, specific - Laid offerings 3.87 (Moraceae) palace rituals and possessed for - Putting pruning money/invoke The grave of Dwelling for spirits, strange fortune Mbah Putri RA disease because of pruning - Invoke blessing for Anggraini without permission to the the specific intent dwelling - Shading tree 3 Bombax ceiba Asta Sayyid Considered as the cammock of - Season turnover 3,8 (Malvaceae) Munfar Sayyid Munfar. It is believed markers having undrawn treasures - Laid offerings Considered as the cammock of - Points penance Asta Yusuf Sultan Abdurrahman, the place - Leaves and stems to invoke agate and hermitage for medicinal 4 Samanea saman Warehouse Sacred tree, believed as the Not used 0 (Fabaceae) complex of PT hecatomb place of thousands of (sacred) Garam Dutch slave, dwelling for Kalianget spirits namely genderuwo 5 Manilkara kauki Asta Tinggi Considered as a plant that is - fruit consumed 1, 4 (Sapotaceae) planted by the elders of - leaves for Sumenep Kingdom medicinal - twigs for fuel 6 Manilkara zapota Asta Sayyid Sacred tree, possessed for - shading tree 0.7 (Sapotaceae) Munfar taking fruit or twig without - Laid offerings permission to the dwelling, - Tirakat/specific having undrawn treasures, intent place for tirakat (fasting for specific intent) 7 Azadirachta indica Asta Gumuk Sacred tree, causing an accident - Shading tree 2,2 (Meliaceae) because not greetings to the - Blood neutralizer Asta Konengan dwelling - Medicine for Sacred tree, laid offering a cholesterol place for a specific intent, - Drugs for itching causing possessed for taking - Laid offerings leaves without permission 8 Schleichera oleosa Asta Konengan Sacred tree, place for tirakat, - Laid offerings 0 , 8 (Sapindaceae) being the place of undrawn - Tirakat/specific Konengan kris, causing curse intent shown by convulsions and fever 9 Morinda citrifolia Asta Gumuk Sacred tree, causing an accident - Shading tree 1 (Rubiaceae) because not greetings to the - Medicine for cough dwelling 10 Sterculia foetida Asta Bujuk Sacred tree - Laid offerings 2.67 (Sterculiaceae) Kpala Perang - Medicine for Raden Mas giving birth woman Cokro Winoto - Animal feed Asta Sayyid Sacred tree, a place for tirakat, Munfar laid offerings

On the contrary, Ficus benjamina got the of this plant only reached 1. Respondents highest score of socio-cultural value by score of thought that F. benjamina need to be preserved 1, far beyond other plants that only reached a without a real action to cultivate. The score of 0.25-0.5. This plant was tightly attached preservation of these plants in their natural eerie impression of being dwellings for spirits. habitat was more likely because people did not In addition, it required extensive land for crops. dare disturb its existence because of fear of Therefore, the level of conservation awareness spirits disturbance.

Biotropika: Journal of Tropical Biology | Vol. 7 No. 3 | 2019 107

Table 3. The average index Average index (n = 35) Level of No. Plants Level of socio- Level of usage conservation cultural value awareness 1 Lagerstroemia speciosa 0.25 0.25 1 2 Ficus benjamina 1 1 1 3 Bombax ceiba 0.8 0.4 1 4 Samanea saman 0 0.25 0.5 5 Manilkara kauki 1.75 0.5 2 6 Manilkara zapota 0 , 5 0.25 1 7 Azadirachta indica 1.125 0.5 1 8 Schleichera oleosa 1.25 0.25 0.75 9 Morinda citrifolia 1.5 0.5 1.5 10 Sterculia foetida 0.57 0.29 1

The level of conservation awareness of to make the event run smoothly. It also was used Samanea saman was the lowest (0.5). It had to put the cone or offerings at certain moments, socio-cultural values (0.25) but respondents did for example, was pruning times (Figure 3). F. not take advantage of this tree. The first reason benjamina was considered sacred because of was because of its location in the warehouse PT inhabitants of some spirits. If pruning was done Garam which the fence was always locked. The without the permission or put offerings first, second reason was this plant had the impression then the inhabitants would be angry and austere as the bodies of thousands of indigenous unwanted things happen. Trimming the F. workers stacked without a proper burial by the benjamina in Sumenep Palace without putting invaders. offerings was reported to have resulted in a The socio-cultural plant had special value trance, while at the grave of Mbah Putri RA to the community, either believed to its spiritual Anggraini reported has resulted in making the value or believed to cure certain diseases. Some trimmer injured in hand and a high fever that plants, which were believed to cure certain cannot be cured by a doctor until nearly died. F. diseases, were a species found explicitly at the benjamina was known as a socio-cultural plant sites. For example, Azadirachta indica at Asta in different areas. Tengger ethnic usually used Gumuk and Asta Konengan had the benefit of this species as one of the material for staple laid offerings. This species also found as a offerings in Kasada ceremony [14]. This plant shaded plant without any socio-cultural value. also used in Banjar ethnic, not only for some The age of the tree usually related to the rituals for the wealth of communities but also for culture, traditions and myths they had [13]. The the materials used to supernatural power [15]. old culture, traditions and myths usually owned Besides being used as a medicine, Bombax by the older tree. They were passed down to the ceiba had a socio-cultural value to the people of next generation. Three socio-cultural plants with Sumenep. Cotton tree was believed to be the the highest use-value were the old Ficus incarnation of stick or a certain figure: Sultan benjamina, Bombax ceiba, and Sterculia foetida Abdurrahman at Asta Yusuf and the cammock respectively. These use values were related to of Sayyid Munfar at Asta Sayyid Munfar the age of the plant. (Figure 4). Cotton tree was also reported to have Ficus benjamina in Sumenep Palace and a socio-cultural value for the Indian community, the grave of Mbah Putri RA Anggraeni ordinary especially during the festival of Holi [13]. visited by people who will open a business. Because it was believed to facilitate the fortune and who will have particular intent due believed

Biotropika: Journal of Tropical Biology | Vol. 7 No. 3 | 2019 108

A B

D

C E

Figure 3. Socio-cultural plants in Sumenep Palace. [A-B] Ficus benjamina; [C-E] Lagerstroemia speciosa; [C] habitus; [D] “male” genital of male tree; [E] “female” genital of female tree.

Tamarind was a plant with a socio-cultural contributed to the conservation by cultivating value that did not have use-value. This was some species at their house. If given some seeds, related to the location in the complex PT respondents said that they want actively Gudang Garam Kalianget. This tree was contribute more by cultivating some plants that believed to be buried where native workers give them more benefit and does not require when the Dutch colonial period in bulk with no large areas under cultivation. Cultivating could feasible way, that his body was just dumped explain the direct local wisdom of communities. granted. This tree was considered sacred and Moreover, the local wisdom of eerie so that no one dared to cut them down. communities could be explained indirectly from This tree was located in a complex with iron the case of a socio-cultural plant, for example, gates were locked so that the public is also Ficus benjamina. Respondents complained that tricky if they want to use it. they had to contribute on to the cultivation People tended to do multiplication or actively. On the other hand, they are afraid to conservation efforts on plants that were disturb the old F. benjamina because of the perceived to provide more benefits. Some dwelling spirits. It also used for some specific respondents said that they had actively occasions. In this case, F. benjaminawith socio-

Biotropika: Journal of Tropical Biology | Vol. 7 No. 3 | 2019 109

Figure 4. Socio-cultural plants of Asta Sayyid Munfar. [A-C] Sterculia foetida; [A] habitus; [B] fruit; [C] offerings; [D-F] Bombax ceiba; [D] habitus; [E] flower and fruit; [F] table and chairs for tirakat. cultural value would exist for a long time. Thus, offerings, accelerate fortune, and specific intent. it is clear that religious beliefs have a role in Local wisdom Sumenep was directly related to protecting the environment and flora as their how these plants could provide benefits, such as elements [4]. Manilkara kauki and Morinda citrifolia both as a socio-cultural and cultivated plant. Indirect local wisdom, for example, was the sacred F. CONCLUSION benjamina.

Plant diversity of the historical and REFERENCES religious tourism areas and sacred places in Sumenep was quite high, with a total of 31 [1] Wolverton S (2013) Ethnobiology 5 : species by the detail of ten socio-cultural plants Interdisciplinarity in an era of rapid and 21 cultivated plants. The highest plant environmental change. Ethnobiology diversity in Sumenep Palace indicated some Letters 4: 21–25. domestication efforts to attract tourists. Ficus benjamina had the highest socio-cultural values [2] Hakim L (2014) Etnobotani dan that were considered sacred because of the usual Manajemen Kebun-Pekarangan Rumah: dwelling of spirits and so were used to place put Ketahanan Pangan, Kesehatan dan

Biotropika: Journal of Tropical Biology | Vol. 7 No. 3 | 2019 110

Agrowisata, Selaras, Malang. [13] Jain V, Verma S, Katewa S (2009) Myths, traditions, and fate of multipurpose [3] Turner NJ, Ari Y, Berkes F, Davidson-hunt Bombax ceiba L. Indian Journal of I, Ertug F, Miller, A (2009) Cultural Traditional Knowledge 8(4): 638-644. management of living trees: An international perspective. Journal of [14] Pramita NH, Indriyani S, Hakim L (2013) Ethnobiology 29(2): 237-270. Etnobotani Upacara Kasada Masyarakat Tengger, di Desa Ngadas, Kecamatan [4] Mohanty R, Tripathy BK, Panda T (2012) Poncokusumo, Kabupaten Malang. Journal Role of temples and other holy places in of Indonesian Tourism and Development plant conservation of Odisha, India. Studies 1(2): 52–61. International Journal of Conservation Science 3(4): 301–308. [15] Anggana AF (2011) Kajian etnobotani masyarakat di sekitar Taman Nasional [5] Msuya TS, Kideghesho JR. (2009) The role Gunung Merapi: Studi kasus di Desa of traditional management practices in Umbulharjo, Sidorejo, Wonodoyo dan enhancing sustainable use and conservation Ngablak. Thesis, Institut Pertanian Bogor. of medicinal plants in West Usambara Mountains. Tropical Conservation Science 2(1): 88–105. [6] Shen X, Lu Z, Li S, Chen N (2012) Tibetan sacred sites: Understanding the Traditional Management. Ecology and Society 17(2): 13. [7] Hidayati S, Franco FM, Bussmann RW (2015) Ready for phase 5 - Current status of ethnobiology in Southeast Asia. Journal of Ethnobiology and Ethnomedicine 11:17. doi: 10.1186/s13002-015-0005-7. [8] Sodik A (1997) Dakwah islamiyah di Sumenep: Studi sejarah dakwah Sunan Padusan di Kraton Sumenep abad ke-15: Unpublished thesis. [9] de Albuquerque UP (2006) Re-examining hypotheses concerning the use and knowledge of medicinal plants: a Study in the Caatinga Vegetation of NE Brazil. Journal of Ethnobiology and Ethnomedicine 2: 30. doi: 10.1186/1746- 4269-2-30. [10] Rossato SC, Leitão-Filho HF, Begossi A (1999) Ethnobotany of Caiçaras of the Atlantic Forest coast (Brazil). Econ bot 53:387–395. [11] Buckley R, Pickering C, Weaver DB (2003) Nature-Based Tourism, Environment, and Land Management. Wallingford, UK. CABI [12] Boz D (2014) Diversification of botanic tourism by benefiting from the plant- bioinformatics system. Global Review of Research in Tourism, Hospitality and Leisure Management 1(2): 102–116.

Biotropika: Journal of Tropical Biology | Vol. 7 No. 3 | 2019 111